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♦ 



ORIGIN 



BOOK OF COMMON PRAYER 



l^rotesitant (0ptjicopal Cl^urci^ 



TJlflTED STATES OF AMERICA 



PKIVATELY PRINTED 
FOR THE USE OF THE CHURCHMAN'S LEAGUE 
OF THE DIOCESE OF WASHINGTON 

1897 



36004 



ICortriooti ISriss 

J. S. Cushing & Co. - Berwick & Smith 
Norwood Mass. U.S.A. 



1899 



This paper is the result of a layman's read- 
ing during his summer vacation this year. In 
printing it for the use of the Churchman's 
League of this Diocese, he is aware that it will 
be found to contain nothing new for the clerical 
members ; but he hopes that some of his lay 
brethren may find the facts which it presents 
as novel and as interesting as they were to 
him. 

J. C. BANCEOFT DAVIS. 
Washington, November, 1897. 



ORIGIN OF THE AMERICAN PRAYEE-BOOK. 



When the Bishop of Rome conferred upon Henry 
VIII the title of Defender of the Faith, a title still 
borne by his successor and stamped upon every coin 
issued from the British mint, the Church in Eng- 
land was subject to Italian direction; but its ser- 
vices were conducted according to Uses of its own, 
as were the services in most countries then recogniz- 
ing the supremacy of the Pope. 

In the preface issued with the first Prayer-book of 
Edward VI, it is said, " There hath been great diuer- 
sitie in saying and synging in churches within this 
realme : some folowyng Salsbury use, some Herford 
use, some the use of Bangor, some of Yorke, and 
some of Lincolne." The act of uniformity of 1549, 
establishing that prayer-book, also speaks of " divers 
forms of Common Prayer, commonly called the Ser- 
vice of the Church," and enumerates "the use of 
Sarum, of York, of Bangor and of Lincoln." It 
is now generally conceded that the Sarum services 
were in much the most extensive use. The convo- 
cation of 1542 had ordered their general adoption in 
the province of Canterbury. 

Henry VIII contemplated some material changes 
in these services. In the last year of his reign he 
directed Cranmer "to pen a form for the alteration 

1 



2 



of the Mass into a Communion," but lie died before 
this could be done. His son, Edward VI, succeeded 
to the throne on the 28th of Januarj-, 1547 (N.S.). 
In the following December his first Parliament 
enacted that "the most blessed Sacrament be here- 
after commonly delivered and ministered unto the 
people . . . under both kinds"; and an order was 
issued "for administering the Holy Communion" in 
accordance therewith. This was in advance of the 
first prayer-book of Edward VI. 

Also, in advance of that j)rayer-book, the convoca- 
tion of Bishops and Clergy engaged in its prepara- 
tion ordered that " before high mass the priests and 
choir should kneel in the church, and sing or say 
the litany in English." 

The second Parliament of Edward VI, on the 22d 
of January, 1549 (N.S.), passed the "Act for Uni- 
formity of Service and Administration of the Sacra- 
ments throughout the Realm," under which the first 
pra3^er-book of that king was issued in the following 
March. In the next year his third Parliament passed 
"An Act for the ordering of Ecclesiastical Minis- 
ters," under which the Ordinal entitled "The form 
and maner of makyng and consecratyng of Arch- 
bishoppes, Bishoppes, Priests and Deacons " was 
issued. This Ordinal was incorporated in the next 
edition of the prayer-book ; and, as afterwards modi- 
fied and changed, has continued to form part of it. 

As this first prayer-book of Edward VI Avas the 
starting-point of Anglican services, let us briefly 



3 



consider how far it departed from the Sarum Bre- 
viary and Missal; how far it followed them; and 
how far they are followed in the American prayer- 
book. In making this examination let us take up 
the several subdivisions of King Edward's prayer- 
book in their order. 

1. It was entitled "The Booke of the com- 
mon PRAYER AKD ADMINISTRACION OF THE SACRA- 
MENTS, AND OTHER RITES AND CEREMONIES OF THE 

Churche after the use of THE Churche of 
England." This name, so familiar to us, was then 
new. It indicated that the prayers were common 
alike to clergy and to laity; to the cathedrals and to 
the humblest parish churches. This could not be 
said of any previous book of offices, uses, or services. 

It was preceded by a preface, which is still sub- 
stantially retained, with additions, in the English 
prayer-book of to-day. The preface to the American 
prayer-book grows out of the separation of the two 
organizations. The Sarum missal had no preface. 

2. The preface was followed by a "Table and 
Kalender, expressing the ordre of the psalmes 
and lessons, to bee saved at matyns and euen- 
SONG, THROUGHOUT THE YERE," and an " Ordre 

HOWE THE RESTE OF HOLY^ SCRIPTURE ... IS AP- 
POYNTED TO BEE REDDE." 

The Sarum missal has a kalendar of its services, 
but not of the Psalms. The latter were not read in 



4 



the same order in that service that they are in the 
Anglican service. The Psalter was divided into two 
unequal parts. One of these, extending from the 
beginning to Psalm 109, was divided into seven por- 
tions, each of which was called a Nocturn. These 
were read in turn in the services in the mornings of 
the seven days of the week. The other part, extend- 
ing from Psalm 110 to the end, was divided in the 
same way, and the divisions were, in their order, 
assigned to the middle hours and Compline. 

The offices for Matins and Evensong in the new 
prayer-book, by omitting Compline and other services, 
were reduced to two; but these were none the less 
based on material in the Sarum breviary. Every- 
thing, however, peculiar to the Roman Church, every- 
thing recognizing Papal authority, every offer of 
worship to the Virgin, every offer of such to saints, 
all worship of relics, all blessing of holy water, 
all sprinkling of it when blessed, all blessing of 
candles, and all similar things were rejected from 
the Anglican service. In all changes made since 
that time they have not been restored. 

In that prayer-book the order of prayer for Matins 
began with the Lord's Prayer. The sentences from 
Scripture with which that service now opens, the 
general confession and the declaration of absolution 
were added in 1552, in the second prayer-book of 
Edward VI. From the Lord's Prayer forward to 
and including the collect for grace, the service was 
practically the same that it is to-day. That collect 



5 



terminated the Matins service in both the first and 
second prayer-books. 

The order for Evensong in those prayer-books also 
began with the Lord's Prayer. The sentences, the 
confession, and the Declaration of Absolution were 
added in subsequent revisions. From the Lord's 
Prayer to the close of the Evening Service, it was 
substantially the same with the modern service as it 
is in the American prayer-book, except that the 
Athanasian creed was required to be sung or said 
immediately after The Benedictus on the feasts of 
Christmas, Epiphany, Easter, Ascension, Pentecost, 
and Trinity. 

3. Next came " The inteoites, collectes, epis- 
tles AND GOSPELS, TO BE USED AT THE CELE- 
BRACION OF THE LOEDES SuPPER AND HOLYE 
COMISIUNION THEOUGHE THE YEAEE : WITH PEOPEE 
PSALMES AND LESSONS FOE DIUEES FEASTES AND 
DA YES." 

The introits (which were Psalms sung or said 
immediately before the collect, epistle and gospel) 
disappeared from the service in the revision known 
as the second prayer-book of Edward VI, and have 
never been restored. They differed not very mate- 
rially from those in the Sarum missal, and may be 
dismissed without further comment. 

That missal also contained Collects, Epistles, — 
called Lessons when not taken from one of the epis- 
tles, — and Gospels, not only for the services retained 



6 



ill tlie Anglican prayer-books, but also for services 
for many saints' clays and other times wliicli are not 
observed in the Anglican Church. The names of 
these omitted services are given in Xote I., com- 
mencing on page 31. 

The Collects, Epistles and Gospels, as they stand 
in the first prayer-book of Edvarcl YI, and as they 
stand in the American prayer-book of to-day, re- 
semble those in the Sarnm missal in the main but 
in some respects differ from them in detail. Those 
resemblances and differences will noAv be noted. 

First Sunday in Advent. The epistle and the gospel 
are the same in the missal and in both prayer- 
books. The collect is the same in both prayer- 
books. 

Second Sunday in Advent. The epistle and the gos- 
pel are the same in all. The collect is the same 
in both prayer-books. 

Third Sunday in Advent. The epistle and the gos- 
pel are the same in all. The collect is the same 
in the missal and in King Edvrard's prayer-book. 
The collect in the English prayer-book of to-day 
and in the American prayer-book differs from it. 

Fourth Sunday in Advent. The collect (substan- 
tially,) and the epistle and gospel are the same 
in all. 

Christmas d^ay. The Sarum missal has a form for 
services on Christmas Eve, at midnight, at day- 
break on Christmas, and at the third mass on 



7 



Christmas. The prayer-book of Edward VI has 
a service for the first communion, one for the 
second communion, and Psahns and lessons for 
the evening. The collect on Christmas Eve in 
the missal, and that at the first communion in 
King Edward's prayer-book are substantially 
the same. The collect in the prayer-book of 
King EdAvard VI at the second communion, and 
that in the present English and in the American 
prayer-books are the same. The epistle and 
gospel are the same in the midnight service in 
the missal, and the first communion in King 
Edward's prayer-book. The epistle and gospel 
are the same in the service for the third mass in 
the missal, at the second communion in King- 
Edward's prayer-book, and in the Christmas 
service in the American prayer-book. 
St. Stephen's Day. The collect is substantially 
the same in the missal and in King Edward's 
prayer-book. In this respect the American 
prayer-book follows the present English prayer- 
book. The collect for the Nativity follows in 
all. The epistle and the gospel are the same 
in all. 

St. John the Evangelist. The collect and the gospel 

are substantially the same in all. The epistle 

is the same in both prayer-books. 
The Innocents' Day. The collect is substantially the 

same in all. The epistle and the gospel are the 

same in all. 



8 



The sixth day from Chrnsfmas, ivhether Sunday ornot. 
Omitted in both prayer-books ; but it is ordered 
in the American prayer-book that, "if there be 
any more days before the Sunday after Christ- 
mas-day, the collect, epistle and gospel for 
Christmas -day shall serve for them." 

The Circumcision of Christ. The collect, the epistle 
and the gospel are the same in both prayer-books. 
The gospel is the same in all. 

Epiphany. The collect and the gospel are the same 
in all. The epistle is the same in both prayer- 
books. 

First Sunday after Epiphany. The collect, the 
epistle and the gospel are the same in all. 

Second Sunday after Epiphany. The collect, the 
epistle and the gospel are the same in all. 

Third Sunday after Epij^hany. The collect, the 
epistle and the gospel are the same in all. 

Fourth Sunday after Epiphany. The collect, the 
epistle and the gospel are the same in all. 

Fifth Sunday after Epiphany. The collect varies a 
little. The prayer-book of Edward YI and the 
American prayer-book both read " beseech thee 
to keex3 thy church and household continually 
in thy true religion the missal "to keep thy 
household in continual godliness." The epistle 
and the gospel are the same in all. 

Sixth Sunday after Epiphany. The missal has no 
service. Edward's jDraj^er-book provides that if 
there be a sixth Sunday, the collect, epistle and 



9 

gospel of the fifth shall be used. The modern 
English and the American prayer-books have 
services which are identical. 

Septuagesima Sunday. The collect, the epistle and 
the gospel are the same in all. 

Sexagesima Sunday. The epistle and the gospel 
are the same in all. The Sarum collect asks 
that "by the protection of the Teacher of the 
Gentiles we may be defended"; the prayer- 
books that "by thy power we may be de- 
fended." 

Quinquagesima Sunday. The epistle and the gospel 
are the same in all. The collect is the same in 
both prayer-books. 

Ash -Wednesday. The collect is the same in both 
prayer-books; the epistle and gospel the same 
in all. The elaborate service in the missal also 
calls for sackcloth, banners, kissing the earth, 
blessing and distribution of ashes on the heads 
of clergy and laity, processions, kissing of hands, 
etc. ; all of which are omitted in the prayer- 
books. 

First Sunday in Lent. The collect is the same in 

both prayer-books; the epistle and the gospel 

are the same in all. 
Second Sunday in Lent. The epistle and the gospel 

are the same in all; the collect substantially 

the same in all. 
Third Sunday in Lent. The collect, epistle and 

gospel are the same in all. 



10 



Fourth Sunday in Lent. The collect, epistle and 
gospel are the same in all. 

Fifth Sunday in Lent (Passion Sunday'). The collect, 
epistle and gospel are the same in all; except 
that " this thy family " in the missal, is changed 
to "thy people " in the prayer-books. 

Sunday yiext before Easter (^Palm Sunday). The 
collect, epistle and gospel are the same in all. 
The missal service is very elaborate, including 
sprinkling of holy water, blessing of flowers, 
processions, directions for dresses, addresses to 
the blessed Virgin, genuflexions, prostrations, 
all of which are necessarily excluded from both 
prayer-books. 

Monday before Easter. The epistles and gospel are 
the same in both prayer-books. 

Tuesday before Easter. The epistle and gospel are 
the same in both prayer-books. The gospel also 
forms part of the missal service under the title 
of " The passion of our Lord Jesus Christ accord- 
ing to Mark." 

Wednesday before Easter. The epistle and gospel 
are the same in both prayer-books. The gospel 
forms part of the missal service under the title 
of " The passion of our Lord Jesus Christ accord- 
ing to Luke." 

Thursday before Easter. The epistle is the same in 
all. The gospel is the same in both prayer- 
books. Most of the service in the missal is not 
reproduced in the prayer-books. 



11 



G-ood Friday. The collect, the epistle and the gos- 
pel are the same in both praj^er-books. The 
missal has several collects, upon which the two 
collects in the prayer-books are evidently based. 
The gospel in the prayer-books forms part of the 
missal service under the title of "The Passion." 
The prayer-books reject most of the elaborate 
missal service. 

Easter Even (^Saturday before Easter~). The epistle 
and gospel are the same in both prayer-books. 
The elaborate services in the missal are not 
reproduced in the prayer-books. 

Easter Day. Only one service is given in the 
missal. In King Edward's prayer-book there 
are four, one for matins, one for the first com- 
munion, one for the second communion, and 
one for evensong. In the American prayer-book 
there are two services, in case the communion 
be twice celebrated. The anthem in the missal 
service is substantial^ followed in the first 
anthem in Edward's prayer-book, and in the first 
two stanzas in the second anthem in the Ameri- 
can prayer-book. The collect in the missal is 
substantially repeated in the collect for the 
second communion in King Edward's pra5^er- 
book, and in the collect at the first communion 
in the American prayer-book if there be two 
such services. The epistle and gospel in the 
missal, those at the second communion in King 
Edward's prayer-book, and those at the first 



12 



communion in the American prayer-book are 
the same. 

Easter Monday. The collect in both prayer-books 
is the same as at the second communion on 
Easter Day. The epistle and gospel are the 
same in all. 

Easter Tuesday. In King t^dward's prayer-book the 
collect is the same as at the second communion 
on Easter Day. The American prayer-book has 
the same which it had on Easter Monday. The 
epistle and gospel are the same in all. 

First Sunday after Easter. The collect is the same 
in both prayer-books. The epistle and gospel 
are the same in all. 

Second Sunday after Easter. The collect is the 
same in both prayer-books. The epistle and 
gospel are the same in all. 

Third Sunday after Easter. The collect, epistle 
and gospel are the same in all. 

Fourth Sunday after Easter. The epistle and gospel 
are the same in all. The collect in the missal 
says, "who makest the faithful to be of one 
mind. " King Edward's prayer-book says, " make 
the minds of all faithful men to be of one will." 
The English prayer-book of to-day and the 
American prayer-book say, "who alone canst 
order the unruly wills and affections of sinful 
men." 

Fifth Sunday after Easter. The collect, epistle and 
gospel are the same in all. 



13 



Ascension Day. The epistle and gospel are the 
same in all. The Sarum collect says, " So we 
may also in mind dwell in heavenly things." 
Both prayer-books say, " So we may also in 
heart and mind thither ascend, and with him 
continually dwell." 

Sunday after Ascension Day. The epistle and gos- 
pel are the same in all. The collect is the same 
in both prayer-books. 

Whitsunday. The epistle and gospel are the same 
in all. The collect does not differ much be- 
tween the missal and the prayer-books. 

Monday in Whitsun-weeh. The epistle and gospel 
are the same in all. The collect is the same in 
both prayer-books. 

Tuesday in Whitsun-weeh. The epistle and gospel 
are the same in all. The collect is the same 
in both prayer-books. 

Trinity Sunday. The collect, the epistle and the 
gospel are the same in all. 

First Sunday after Trinity. The collect, epistle and 
gospel are the same in all. 

Second Sunday after Trinity. The collect is sub- 
stantially the same, and the epistle and gospel 
are the same in all. 

Third Sunday after Trinity. The collect, epistle 
and gospel are the same in all. 

Fourth Sunday after Trinity. The collect, epistle 
and gospel are the same in all. 

Fifth Sunday after Trinity. The epistle and gospel 



14 



are tlie same in all. In tlie missal and in the 
American prayer-book the collect asks that " th}^ 
Church may ioyfully serve thee." In King 
Eclwarcrs prayer-book it asks that "thy congre- 
gacion may joyfully serve thee." 

/Sixth Sunday after Trinity. The collect is substan- 
tiall}' the same in all. The epistle and gospel 
are the same in all. 

Seventh Sunday after Trinity. The collect, epistle 
and gospel are the same in all. 

Eighth Sunday after Trinity. The epistle and gospel 
are the same in alb In the missal and in the 
American prayer-book the collect says, "whose 
Providence ordereth all things." King Ed- 
ward's prayer-book says, "whose Providence is 
never deceived." 

Ninth Sunday after Trinity. The collect, epistle 
and gospel are the same in all. 

Tenth Sunday after Trinity. The collect, epistle 
and gospel are the same in all. 

Eleventh Sunday after Trinity. The collect, epistle 
and gospel are substantially the same in all. 

Twelfth Sunday after Trinity. The collect, epistle 
and gospel are substantially the same in all. 

Thirteenth Sunday after Trinity. The collect is sub- 
stantially the same in all. The epistle and 
gospel are the same in all. 

Fourteenth Sunday after Trinity. The collect, epistle 
and gospel are the same in all. 

Fifteenth Sunday after Trinity. The collect and 



15 



gospel are the same in all. The epistle is the 
same in both prayer-books. 

Sixteenth Sunday after Trinity. The collect is the 
same in the missal and in the American prayer- 
book. In King Edward's prayer-book it prays 
"to defende thy congregacion, " instead of "thy 
Church " as in the others. The epistle and 
gospel are the same in all. 

Seventeenth Sunday after Trinity. The collect, 
epistle and gospel are the same in all. 

Eighteenth Sunday after Trinity. The epistle and 
gospel are the same in all. The collect in the 
missal prays to " grant thy people grace to with- 
stand the temptations of the devil, and with 
pure minds to follow Thee." In King Edward's 
prayer-book it prays for "grace to avoid the in- 
fections of the devil." The American prayer- 
book asks for " grace to withstand the temptations 
of the world, the flesh and the devil." 

Nineteenth Sunday after Trinity. The collect is sub- 
stantially the same in all. The epistle is the 
same in all, but the prayer-books contain more 
verses than the missal. The gospel is the same 
in all. 

Twentieth Sunday after Trinity. The collect, epistle 

and gospel are the same in all. 
Ttventy-first Sunday after Trinity. The collect and 

gospel are the same in all. The epistle has 

more verses in the prayer-books than in the 

missal. 



16 



Ttoenty -second Sunday after Trinity. The collect, 
epistle and gospel are substantially the same in 
all. 

Twenty -third Sunday after Trinity. The collect, 
epistle and gospel are the same in all. 

Twenty fourth Sunday after Trinity. The collect, 
epistle and gospel are the same in all; except 
that there are more verses in the prayer-books. 

Sunday next before Advent. The collect, epistle and 
gospel are substantially the same in all. The 
missal and the American prayer-book provide 
for further services when there are more than 
twenty-five Sundays between Trinity and Ad- 
vent. King Edward's prayer-book makes no 
such provision. 

Dedication of a Church. This service in the missal 
is not found in King Edward's prayer-book. 
There is an entirely different service for it in 
the American prayer-book. 

Collects luhich may he said throughout the year. All 
these collects in the missal are omitted in King 
Edward's prayer-book. Some which do not 
relate to the Virgin Mary are in the American 
prayer-book. 

St. Andreivs Day. The collect is the same in both 
prayer-books. The epistle and gospel are the 
same in all. 

St. Thomas, the Apostle. The collect and the epistle 
are the same in both prayer-books; the gospel 
the same in all. 



17 



The Conversion of St. Paul. The collect, epistle 
and gospel are the same in all. 

Presentatio7i of Christ in the Temple. The collect is 
the same in all. The epistle and gospel are the 
same in the missal and in the American prayer- 
book. The blessing of candles, etc., have no 
place in the American services. 

aS'^. Matthias's Day. The epistle and gospel are 
the same in all; the collect the same in both 
prayer-books. In the missal the prayer is that 
at the saint's "intercession we may ever per- 
ceive about us the yearnings of thy compas- 
sion." In the prayer-books it is that "thy 
Church, being always preserved from false 
apostles, may be ordered and guided by faithful 
and true pastors." 

The Annunciatio7i of the blessed Virgin Mary. No 
service is given in the missal, although the day 
is on the list. The collect, epistle and gospel 
are the same in both prayer-books. 

St. Mark's Day. The epistle is the same in all. 
The collect and the gospel are the same in both 
prayer-books. 

aS^^. Philip's and St. James's Day. The collect and 

the epistle are the same in both prayer-books. 

The gospel is the same in all. 
St. Barnabas, the Apostle. The collect and the 

epistle are the same in both prayer-books; the 

gospel the same in all. 
*S'^. John Baptist's Day. The collect and the epistle 



18 



are the same in botli praj^er-books ; the gospel 

the same in all. 
St. Peter s Day. The collect, epistle and gospel 

are the same in both prayer-books. The service 

in the missal is entitled "SS. Peter and Panl." 

The epistle and gospel there are the same as in 

the prayer-books. 
St. Mary Magdalene. This service is not in the 

American pra3^er-book. In King Edward's 

prayer-book the gospel is the same as in the 

like service in the missal. 
St. James., the Apostle. The collect and epistle are 

the same in both prayer-books ; the gospel the 

same in all. 

The Transfiguration of Christ. This service is not 
in the praj^er-book of Edward YI. The collects 
in the missal and in the American praj^er-book 
resemble each other with differences. The 
epistles are the same in both. The gospels are 
not. 

St. Bartliolomeu^ the Aj^ostle. The collect is sub- 
stantially the same in all. The epistle and 
gospel are the same in both prayer-books. 

St. Mattheio, the Apostle. The collect and epistle 
are the same in both prayer-books ; the gospel 
the same in all. 

St. Michael and all Angels. The collect is snbstan- 
tially the same in all. The gospel is the same 
in all. The epistle is the same in both prayer- 
books. 



19 



St. Luke, the Evangelist. The collect, epistle and 
gospel are the same in both prayer-books. 

St. Simon and St. Jude, Apostles. The collect is the 
same in both prayer-books, except that "the 
Church " in the American prayer-book is styled 
"the Congregacion " in the prayer-book of Ed- 
ward VI. The epistle and gospel are the same 
in both. 

All Saints' Bay. The collect is the same in both 
prayer-books. The epistle and gospel are the 
same in all. 

4. In King Edward's prayer-book the Communion 
Service followed these collects, epistles and gospels, 
as it does now in the American prayer-book. It was 
entitled "The Supper of the Loede, and the 
Holy Communion, co^oionly called The Masse." 
It was preceded by minute directions in italics which 
are substantially repeated in the English and the 
American prayer-books of to-da}^ In King Edward's 
prayer-book the celebrant was invariably called a 
Priest, and was directed to stand "humbly before the 
middle of the Altar," and to "put upon him the ves- 
ture appointed for that ministration, that is to say, 
a white Albe plain with a vestment or cope." 

The collect with which the service opens is taken 
from the Sarum missal. In that missal it was pre- 
ceded by the hymn "Veni, Creator Spiritus," known 
in the English version by Bishop Cosin as "Come, 
Holy Ghost, our souls inspire." The commandments 



20 



are not part of the service in the first prayer-book of 
Edward VI, but were added in his second prayer- 
book, issued two years later. The versicles " Lord, 
have mercy upon us," etc., are in the missal, in 
King Edward's first prayer-book and in the American 
prayer-book. 

In the American prayer-book they are followed by 
a prayer, by the collect and by the epistle, the gos- 
pel, the G-loria and the Nicene creed. In the first 
prayer-book of Edward VI they were followed by the 
G-loria in Excelsis^ by the versicles " The Lord be 
with you," etc., and by the collects, the epistle, the 
gospel and the Nicene creed. In the Sarum missal 
they were followed by the G-loria^ by the versicles 
"The Lord be with you," etc., and by the epistle, 
the gospel and the Nicene creed. Then the prayer- 
book of Edward VI made provision for a sermon. 
This was an innovation upon the missal service. 

The prefaces for Christmas, Easter, Ascension, 
Whitsunday and Trinity are substantially the same 
in both prayer-books. They differ a little from 
those in the missal. 

The prayer for the whole state of Christ's Church 
militant does not appear to be in the missal. In 
Edward's prayer-book it contained most of what is 
now in the English and the American praj'er-books, 
and some that is now omitted. Among these omis- 
sions are thanks for the grace and virtue declared in 
all the saints, chiefly in "the most blessed Virgin 
Mary," and in "the holy patriarchs, prophets, apos- 



21 



ties and martyrs," and commending to mercy "thy 
servants which are departed hence from us with the 
sign of faith, and do now rest in the sleep of peace." 

The Canon of the Mass in the missal contains 
much that was rejected by the framers of the j^rayer- 
books of Edward VI, such as a prayer for the Pope, 
one for the Virgin Mary, for many named apostles 
and martyrs, etc. ; but the prayer of consecration is 
largely followed in the Communion Service of the 
American Church. It says, "Which oblation we 
beseech thee, O Almighty God, that thou wouldst 
vouchsafe in all respects to bless, apjjrove, ratify and 
make reasonable and acceptable, that it may become 
to us the Bod}^ and the Blood of thy most dearly 
beloved Son, our Lord Jesus Christ, who, on the day 
before he suffered took bread into his holy and adora- 
ble hands, and, lifting up his eyes to heaven unto 
thee, his Father, God Almighty, gave thanks to thee, 
blessed, brake and gave it to his disciples, saying. 
Take and eat ye all of this, for this is my body. Like- 
wise after supper, taking also this most excellent 
chalice into his holy and adorable hands, and giving 
thanks to thee, he blessed and gave it to his disciples, 
saying. Take and drink ye all of it, for this is the cup 
of my blood of the new and everlasting testament, 
the mystery of faith, which shall be shed for you and 
for many for the remission of sins. As oft as ye 
shall do this, ye shall do it in remembrance of me. 
Wherefore also, O Lord, we thy servants, together 
with thy holy people, calling to mind the most 



22 



Messed passion of the same Christ, thy Son, onr 
Lord God, together with his resurrection from the 
dead, and his glorious ascension into heaven, offer 
to thy excellent majesty of thy gifts and bounties, 
a pure, a holy, a spotless sacrifice, the holy bread 
of eternal life, and the cup of everlasting salva- 
tion." 

The general confession is the same in both prayer- 
books. In the service in the missal there is a con- 
fession by the celebrating priest "to God, Blessed 
Mary, all Saints and you, that I have sinned exceed- 
ingly in thought, word and deed." 

The "comfortable words" of our Saviour and 
those of St. Paul and St. John, which are found in 
the services in King Edward's prayer-book and in 
the American prayer-book are not in the missal. 

The versicles "Lift up your hearts," etc., are not 
in Edward's prayer-book. They are in the missal. 

This brief review ought not to close without not- 
ing the well-known fact that the Communion Service 
in our prayer-book varies from that in the English 
prayer-book in some particulars, which are familiar 
to all. The additions in the American service were 
derived from the Communion Office of the Scottish 
Church, in which they were inserted in the revision 
of 1636, being restored from the first prayer-book of 
Edward VI. 

No attempt has been made to show the vital 
changes made in adapting the Sarum Service of the 
Mass to the Communion Service in the American 



23 



prayer-book. Note II., however, on page 37, en- 
titled "The Communion offices in the first prayer- 
book of Edward VI., in the modern English prayer- 
book and in the American pra^^er-book compared 
Avith each other, and Avith the Ordinary and Canon 
of the Mass in the Sarum missal, ' ' shows Avhat parts 
of the missal have been retained, and AAdiat changes 
have been made in their order, including the changes 
in the position of the Consecration prayers. 

King Edward's first prayer-book also contained, 
after the Communion Service, the following direc- 
tions, which Avere not found in the missal : that the 
Litany should be said in all places on Wednesdays 
and Fridays, in a form to be appointed; that there 
should be no celebration unless there were some to 
communicate with the priest ; that the bread be made 
of one fashion throughout the realm, unleaA^ened and 
round, divided in two pieces at least; and that every 
man and every woman was bound to attend divine 
service in the parish church, to pay duties there, and 
to communicate at least once in the year ; and that, for 
the sake of uniformity, the people should commonly 
receive the Sacrament in their mouths from the 
priest's hand. 

The first prayer-book of Edward VI also contained 
the Litany and services for Baptism ; for Confirma- 
tion; for Matrimony; for Visitation and Communion 
of the Sick; for Burial of the Dead; for Purification 
of Women ; and for Ash Wednesday. 



24 



5. In the first prayer-book of Edward VI a trans- 
lation of the Litany appeared next to and as part of 
the Commnnion Service. It was styled " The Let- 
any AND Suffrages. " In the second prayer-book 
it was j^laced where it now is and where it has since 
remained. It was identical with the Litany in the 
modern prayer-books. 

6. The Admixisteaciox of Publyke Baptisme. 
The opening question in the American baptismal 
service is not contained in Edward's first prayer- 
book. The opening address and the two prayers are 
in both. Edward's pra^^er-book contained an exor- 
cism of unclean spirits. The gospel, exhortation 
and prayer are the same in both, and the address to 
the godfathers and godmothers is substantially the 
same in both. The questions to the sponsors which 
are in the American prayer-book are all in King- 
Edward's . In King Edward's prayer-book the cler- 
gyman is further directed to put upon the child a 
white vesture, called the crisome, and to anoint it 
upon the head. The address of the minister, the 
Lord's Prayer, and the other prayer given in the 
American service are not in Edward's service. 

In the service for private baptism there are the 
same differences between the two prayer-books. The 
prayer-book of Edward VI does not contain a service 
for the baptism of persons of riper years. 

7. COXFIEMACIOX, WHEREIX IS COXTEIXED A 

catechisme foe childeex. The confirmation ser- 



25 



vice begins in King Edward's prayer-book with the 
versicles "Our help is in the name of the Lord," 
etc., and the priest is directed to cross all in the 
forehead, saying, " I sign thee with the sign of the 
cross." The second collect in the American prayer- 
book is not in Edward's prayer-book. 

The catechism is the same in both prayer-books to 
the question, "How many sacraments hath Christ 
ordained in his Church? " The remainder, from that 
point, is not in the prayer-book of Edward VI. 

8. The foeme or solemnizacion of matei- 
MONIE. The marriage service in the American 
prayer-book is, so far as it goes, identical with that 
in the first prayer-book of Edward VI, and is sub- 
stantially like that in the missal. Edward's prayer- 
book contains a further service which is to be said 
after the marriage service proper. This is largely 
adapted from the similar service in the missal. 

9. The order for the visit acion of the sicke 
AND THE comiUNiox OF THE SA^iE. The Service 
for the visitation of the sick is substantially the 
same in both prayer-books, except that in Edward's 
prayer-book it begins with the 143d Psalm, and ends 
with anointing the sick person if he desires it. The 
American prayer-book contains several other prayers 
which may be said with the service of visitation. 

The services for the communion of the sick are 
much the same in both prayer-books, and have noth- 



26 



ing in common with the Mass for a sick person in 
the missal. 

10. The ordre for the buriall of the dead 
is substantially the same in both prayer-books, except 
that the prayer-book of Edward VI provides that the 
Psalms and the following suffrages and lesson may be 
said in the church either before or after the burial. 
The epistle is the same in this service as in the Mass 
for the dead in the missal. 

The prayers and versicles in The order of the 
PURiFiCACiOi«r OF WEOMEN are the same in both 
prayer-books. In the missal and in the first prayer- 
book of Edward VI the Psalm is the same. 

11. The first daie of Lente, commonly called 
Ashe-Wednesdaye. The strongly denunciatory 
service for Ash Wednesday is not in the American 
prayer-book; but the Psalm, versicles and prayers 
which follow it are in the penitential office for Ash 
Wednesday. 

The prayer-book of Edward VI further treated 
of "Ceremonies, why some be abolished and 
so^iE retained"; and contained explanatory notes. 
What it says of the ceremonies is substantially re- 
tained in the present English prayer-book under the 
same title. The notes provide that in administering- 
the services in parish churches or chapels the minister 
shall use a surplice; that hoods indicating degrees 



27 



may be used in cathedral-churches, or colleges ; that 
in all other places the minister is at liberty to use a 
surplice or not; and that a Bishop, celebrating the 
communion or exercising other public ministrations, 
"shall have upon him besides his rochette, a surplice 
or albe, and a cope or vestment, with his pastoral 
staff in his hands, or borne by his chaplain." I can- 
not find that the American prayer-book contains any 
directions about dress, exce]3t that when a person is 
presented for ordination as a deacon or as a priest 
he shall be " decently habited " ; and except that a 
Bishop, when presenting himself for consecration, 
must be vested with his rochet, and during the ser- 
vice is to "put on the rest of the Episcopal habit." 

The notes to the first prayer-book further provide 
that "as touching kneeling, crossing, holding up of 
handes, knocking upon the brest and other gesteres, 
they may be used or left as every man's devocion 
serveth without blame." 

The ordinal prescribing "The forme and man- 
ner OF MAKYNG AND CONSECRATYNG OF AeCH- 
BISHOPPES, BiSHOPPES, PrIESTS, AND DeACONS " is 

largely identical with the provisions in the Ameri- 
can prayer-book touching the same subjects. 

The subsequent revisions of the first prayer-book 
of Edward VI made many and great changes in it. 
For the purposes of the present inquiry, a general 
notice of them is sufficient without speaking of them 
in detail. 



28 



The second prayer-book of Edward VI followed 
its predecessor after a lapse of two years. The 
early death of Edward and the succession of the 
bloody Mary put an end to both. Her death and 
the succession of her sister brought about the 
issue of Queen Elizabeth's prayer-book in 1559. 
Her successor, James I, has left on record his judg- 
ment of the manner in which this revision was re- 
ceived by the people of England, and how it affected 
them. In the preface to a new edition (rather than 
revision) of the prayer-book, issued under his direc- 
tion, in the first year of his English reign, it is 
said: "The service in this Church of England, these 
man}^ yeeres, hath beene read in Latine to the people, 
which they understood not : so that they have heard 
with their eares onely, and their heart, spirit and 
minde have not beene edified thereby." 

His son, Charles I, in 1636, proclaimed a prayer- 
book for the Anglican Church in Scotland, in which 
proclamation it was ordered, that all his subjects 
should "conform themselves to the said publike 
forme of worship." It is needless to say that this 
made much easier the union of non-churchmen which 
followed, with fatal effect to him. 

The return of Charles II led to the final revision 
under the influence of Bishop Cosin. This put the 
English prayer-book substantially in the form in 
which it has stood to this day. The American 
prayer-book followed it except in the Communion 
Service, as already noted. The late changes b}' the 



29 



General Convention also restored some things which 
were in the first prayer-book of Edward VI, but 
which were omitted in the revision of 1661. 

The following conclusions can be stated as the 
results of this examination: 

I. That the offices of Morning Prayer and of 
Evening Prayer in the American prayer-book are 
largely derived from those in the first prayer-book 
of King Edward VI. In that prayer-book the ser- 
vices, both morning and evening, commencing with 
the Lord's Prayer, were probably adapted from the 
Sarum offices. 

II. That in the order for the Communion the 
American prayer-book largely follows the Ordinary 
and Canon for the Mass in the Sarum missal, strip- 
ping it of all that was indicative only of the Roman 
Church, and preserving what had come down from 
the Church of the early ages. 

III. That throughout the remainder of the Ameri- 
can prayer-book it is indebted alike to King Edward's 
prayer-book and to the Sarum missal. 



I 



1 



NOTE I. 

LIST OF SERVICES IN THE SARUM MISSAL WHICH 
WERE EXCLUDED FROM THE PRAYER-BOOKS. 



32 



LIST OF SERVICES IN THE SAEUM MISSAL WHICH 
WEEE EXCLUDED FKOM THE PEAYER-BOOKS. 

Ember week, Wednesday, Friday and Saturday after the 
third Sunday in Advent — Christmas Eve — St. Thomas of Can- 
terbury — St. Sylvester — Vigil of the Epiphany — In the night 
of the Epiphany — Sunday within the Octave of the Epiphany 
— Third day with the Octave — Octave of the Epi]3hany — 
"Wednesday and Friday services for the remainder of the year 
except Ash- Wednesday — Thursday, Friday and Saturday after 
Ash-Wednesday — Monday, Tuesday, Wednesday, Thursday, 
Friday and Saturday after the first Sunday in Lent — The 
same days after the second Sunday in Lent — The same days 
after the third Sunday in Lent — The same days after the fourth 
Sunday in Lent — The same days after the fifth Sunday in Lent, 
or Passion Sunday — Wednesday, Thursday, Friday and Satur- 
day of Easter week — Kogation Monday and Tuesday — Ascen- 
sion Vigil — ^Tiitsunday Vigil — Wednesday, Thursday, Friday 
and Saturday in Whitsun-week — Corpus Christi — Ember 
Wednesday, Friday and Saturday in September — Octave of 
the dedication of a church — Reconciliation of a church — 
Prayers to be said before Mass, preparation for Mass, and the 
Kyries — Vigil of St. Andrew — Deposition of St. Osmund — 
St. Nicholas — Octave of St. Andrew — Conception of the 
Virgin — St. Lucy — Vigil of St. Thomas — St. Felix — St. 
Maur — St. Marcellus — St. Sulpicius — Santa Prisca — St. 
Wulstan — St. Fabian and St. Sebastian — Santa Agnes — 
St. Vincent — St. Julian — Second Feast of Santa Agnes — 
St. Batild — St. Bridget — St. Blaise — Santa Agatha — SS. 
Vedastus and Amandus — Santa Scholastica — Translation of 
Santa Frideswide — St. Valentine — Santa Juliana — The Chair 
of St. Peter — SS. Perpetua and Felicitas — St. Gregory — St. 
Patrick— St. Edward — St. Cuthbert— St. Benedict — St. Rich- 
ard — St, Ambrose — SS. Tiburtius and Valerian — St. Alphege 



33 



— St. George the Martyr — St. Vitalis — The Burial of St. 
Erkeiiwald — The Invention of the Holy Cross — St. John 
before the Latin Gate — St. John of Beverley — The Transla- 
tion of St. Nicholas — SS. Gordian and Epimachus — SS. Xe- 
reus, Achilles and Pancratius — St. Dunstan — St. Aldhelm — 
St. Augustine — St. Germanus — Santa Petronilla — St. Xicho- 
mede — SS. Marcellinus and Peter — St. Boniface and his 
Companions — SS. Medardus and Gildardus — The Translation 
of St. Edmund — SS. Basilides, Cyrinus, Xabor and Xazarius 

— St. Basil — SS. Vitus, Modestus and Crescentia — The Trans- 
lation of St. Richard — SS. Mark and Marcellian — SS. Gerva- 
sius and Prothasius — The Translation of St. Edward — St. 
Alban — Vigil of St. John the Baptist — SS. John and Paul — 
Vigil of St. Peter and St. Paul — SS. Peter and Paul — The 
Commemoration of St. Paul — Octave of St. John Baptist — 
Visitation of the Blessed Virgin — The Octave Day of the Visi- 
tation of Blessed Mary — SS. Processus and Martinian — Trans- 
lation and Ordering of St. Martin — The Octave Day of SS. 
Peter and Paul — The Translation of St. Thomas of Canterbury 

— The Feast of Relics — The Seven Brethren — The Transla- 
tion of St. Benedict — The Translation of St. Swithin and his 
Companions — The Translation of St. Osmund — St. Kenelm 

— St. Arnulph — St. Margaret — St. Praxides — St. Mary Mag- 
dalene — St. ApoUinaris — The Vigil of St. James — Anne, 
Mother of Mary — The Seven Sleepers — St. Sampson — A 
Second Mass of St. Panthaleon — SS. Felix, Simplicius, Faus- 
tinus and Beatrice — SS. Abdon and Sennes — St. Germanus — 
The Chains of St. Peter — St. Stephen — The Invention of St. 
Stephen, Proto-Martyr, and his Companions — Feast of Our Lady 

— St. Oswald — SS. Sixtus, Felicissimus and Agapitus — The 
Name of Jesus — St. Donatus — St. Cyriacus and his Compan- 
ions — Vigil of St. Laurence — St. Laurence — St. Tiburtius — 
St. Hippolytus and his Companions — Vigil of the Assumption 
of Blessed Mary — The Assumption of Blessed Mary — Octave 
of St. Laurence — The Fourth Day within the Octave — The 
Fifth Day within the Octave — The Octave of the Assumption 



UtfC 



34 



of Blessed Mary — The Vigil of St. Bartholomew — St. Rufus 

— St. Augustine — The Beheading of St. John Baptist — SS. 
Felix and Adauctus — St. Cuthberga — St. Giles — The Trans- 
lation of St. Cuthbert — St. Bertinus — The Xativity of Blessed 
Mary — The Second Day within the Octave — The Fourth Day 
within the Octave — Sunday within the Octave — The Exalta- 
tion of the Holy Cross — Octave of the Nativity — St. Edith — 
St. Lambert — Vigil of St. Matthew — St. Maurice and his 
Companions — St. Thecla — St. Terminus — SS. Cyprian and 
Justina — SS. Cosmos and Daraian — St. Jerome — SS. Remi- 
gius, Germanus, Vedastus and Bavo — St. Ledger — St. Faith 

— SS. Mark, Marcellus and Apuleius — St. Denys and his Com- 
panions — St. Gereon and his Companions — St. Xicasius and 
his Companions — The Translation of St. Edward — St. Calix- 
tus — St. AVulfrau — St. Michael in the Mountain Tomb — St. 
Etheldreda — St. Frideswide — The Eleven Thousand A'irgins 

— St. Bomanus — SS. Crispin and Crispianus — Vigil of SS. 
Simon and Jude — Vigil of All Saints — St. Quintinus — The 
Commemoration of All Souls — St. Wenefrid — St. Leonard — 
The Four Crowned Martyrs — St. Theodore — St. Martin — St. 
Britius — The Translation of St. Erkenwald — St. Machutus 

— St. Edmund — St. Hugh — Octave of St. Martin — St. Ed- 
mund — St. Csecilia — St. Clement — St. Chrysogonus — St. 
Katherine — St. Linus. 



The Common of Saints. 

The Vigil of an Apostle or Evangelist — The Common of an 
Apostle — The Common of an Evangelist — The Common of a 
jMartyr — The Common of a Martyr and Bishop — The Common 
of many Martyrs — The Common of a Confessor and Bishop — 
The Common of a Confessor and Doctor — The Common of a 
Confessor and Abbot — The Common of any Confessor — The 
Common of many Confessors — The Common of a Virgin and 
Martyr — The Common of a Virgin not Martyr — The Common 
of many Virgins — The Common of a Holy Woman. 



35 



Votive Classes. 

The Mass of the Holy Trmity — The Mass of the Angels — 
The Mass for any Necessity, commonly known as "Salus 
Populi" — The Mass of the Holy Ghost — The Mass of the 
Blessed Sacrament — The Mass of the Holy Cross — The Mass 
of the Five Wounds of the Lord Jesus Christ — The Feast of 
the Crown of Our Lord — Masses of the Blessed Virgin Mary — 
A Mass in Remembrance of the Feasts of the Blessed Virgin 
Mary — A Mass for Peace — A Mass for the King — A Mass for 
the Grace of the Holy Ghost — A Mass for Oneself — A Mass 
for the Gift of the Holy Ghost — A Mass for Sinners — A Mass 
for Penitents — A Mass for the Inspiration of Heavenly Wisdom 

— A Mass for those in Trouble of Heart — A Mass for a Sick 
Person — A Mass for the Welfare of a Friend — A Mass for Fair 
Weather — A Mass for Rain — A Mass in the Time of War — 
A Mass for One in Prison — A Mass in the Time of Pestilence 

— A Mass in the Time of Murrain — A Mass in any Trouble — 
A Service for Those going on a Journey. 

Common Memorials. 

For a Friend — For a Sick Person near Death — For Those 
on a Journey — For the Pope — For the Bishop — Another for 
the Bishop — For Bishops and Their Flocks — For Oneself (not 
Sarum) — Against Temptations of the Flesh — Against Evil 
Thoughts — For Tears of Contrition — In the Time of Storms 

— Against Those w^ho assail the Church — For Those at Sea 

— For Our Benefactors and the Health of Those who are liv- 
ing — Against Those who rise up against Us — For a Woman 
with Child — Memorials of SS. Catherine, Margaret and Mary 
Magdalene — For Those Sick of a Fever — Against Infidels — 
Of the Lord's Incarnation — For the King and Queen. 

Masses for the Dead. 

Before the Day of Burial when the Corpse is present — 
Mass on the Day of Burial — Mass in Trentals and on the 



36 



Thirtieth Day — Mass on Anniversaries — The Daily Mass for 
the Dead. 

Memorials for the Dead. 

For Bishops — For Brethren and Sisters — For Benefactors — 
For an Abbot — For a Priest — For a Father and Mother — For 
Any One deceased — For a Dead Friend — For One overtaken by 
Sudden Death — For Male Relations — For Female Relations — 
For a Departed Woman — During Trentals — For Benefactors 
— For Those who repose in a Cemetery — For Those we are 
bound to pray for — For all the Faithful Departed — The Tren- 
tal of St. Gregory — A Prose for the Departed — A Mass to 
turn away Pestilence — The Passion of Our Lord Jesus Christ 
according to John. 

Divers Benedictions. 

The Blessing of Salt and AVater — The Blessing of Bread — 
The Blessing of Bread on Sundays — The Blessing of the Paschal 
Lamb, of Eggs, and Herbs at Easter — The Blessing of a Scrip 
and Staff — The Blessing of a Cross for One on a Pilgrimage to 
Jerusalem. 

Appendix A. 

The Consecration of Holy Oils — The Blessing of the Oil of 
the Sick — The Blessing of the Oil of Catechumens. 



NOTE II. 



THE COMMUNION OFFICES IN THE FIRST PRAYER- 
BOOK OF EDWARD VI., IN THE MODERN ENGLISH 
PRAYER-BOOK AND IN THE AMERICAN PRAYER- 
BOOK COMPARED WITH EACH OTHER, AND WITH 
THE ORDINARY AND CANON OF THE MASS IN THE 
SARUM MISSAL. 



38 



Sarum Missal. 

1. 

2. Collect. ''O God, unto 

whom all hearts be 
open," etc. 

3. Introit. 
4. 

5. 

6. " Lord have mercy upon 

us," etc. 

7. The Lord's Prayer. 

8. Gloria in Excelsis. 

9. " The Lord be with you," 

etc. 

10. 
11. 



Prayer-book of Edward YI. 

1. The Lord's Prayer. 

2. ''Almighty God, unto 

whom all hearts be 
open," etc. 

3. Introit. 
4. 

5. 

6. "Lord, have mercy upon 
us," etc. 

7. 

8. Gloria in Excelsis. 

9. " The Lord be with you," 

etc. 

10. 
11. 



12. 


Collect of the day. 


12. 


Collect of the day. 


13. 


13. 


Collect for the Kin 


14. 


The Lesson or Epistle. 


14. 


The Epistle. 


15. 


The Gospel. 


15. 


The Gospel. 


16. 


The Gloria. 


16. 


The Gloria. 


17. 


The Mcene Creed. 


17. 


The Mcene Creed. 


18. 




18. 




19. 




19. 


Sermon. 


20. 




20. 


Exhortation. 


21. 


Yersicles, "The Lord be 


21. 






with you," etc. 






22. 


Offertory. 


22. 


Offertory. 



39 



English Prayer-book. 

1. The Lord's Prayer. 

2. "Almighty God, unto 

whom all hearts be 
open," etc. 

3. 

4. The Commandments. 
5. 

6. 

7. 
8. 
9. 

10. Collect for the Queen. 
11. 



12. Collect of the day. 
13. 

14. The Epistle. 

15. The Gospel. 
16. 

17. The Nicene Creed. 

18. Declaration of holy days, 

etc. 

19. Sermon. 
20. 

21. 



American Prayer-book. 

1. The Lord's Prayer. 

2. "Almighty God, unto 

whom all hearts are 
open," etc. 

3. 

4. The Commandments. 

5. " Hear also what our Lord 

Jesus Christ saith." 

6. " Lord, have mercy upon 

us," etc. 

7. 
8. 
9. 

10. 

11. Collect. "O Almighty 

Lord and Everlasting 
God, vouchsafe, we be- 
seech thee, to direct, 
sanctify," etc. 

12. Collect of the day. 
13. 

14. The Epistle. 

15. The Gospel. 

16. The Gloria. 

17. The Mcene Creed. 

18. Declaration of holy days, 

etc. 

19. Sermon. 
20. 

2L 



22. Offertory, 



22. Offertory. 



40 



Sarum Missal. 

23. Placing the chalice " in the 
midst of the altar," and 
the paten " to the right." 

24. 



Prayer-book of Edward VL 

23. Placing the bread and 
wine " upon the altar." 

24. 



25. 
26. 

27. 
28. 
29. 



25. 
26. 

27. 
28. 
29. 



30. Prayer of Oblation. 

31. " Lift up your hearts unto 

the Lord," etc . " There- 
fore with Angels, Arch- 
angels," etc. 

32. 

33. Canon of the Mass, and 
Service of Consecration. 

34. 



85. 



36. 



30. 

31. ''The Lord be with you." 
" Lift up your hearts," 
etc. " Therefore with 
Angels, Archangels," 
etc. 

32. 

33. Prayer for the whole state 

of Christ's Church, and 
Prayer of Consecration. 

34. " The Oblation" : so called 

in the American prayer- 
book. 

35. The prayer which follows 

"the Invocation " in the 
American prayer-book. 

36. Confession and Absolu- 

tion. 



41 



English Prayer-book. American Prayer-book. 



23. Placing the bread and wine 


23. 


Placing the bread and 




" upon the table." 




wine " upon the table." 


24. 


Prayer for the whole state 


24. 


Prayer for the whole state 




of Christ's Church Mili- 




of Christ's Church Mili- 




tant. 




tant. 


25. 


Exhortation. 


25. 


Exhortation. 


26. 


" Ye that do truly and 


26. 


"Ye that do truly and 




earnestly repent," etc. 




earnestly repent," etc. 


27. 


Confession. 


27. 


Confession. 


28. 


Absolution. 


28. 


Absolution. 


29. 


Comfortable words of our 


29. 


Comfortable words of our 




Saviour, of St. Paul and 




Saviour, of St. Paul and 




of St. John. 




of St. John. 


30. 




30. 




31. 


" Lift up your hearts," etc. 


31. 


" Lift up your hearts," etc. 




" Therefore with An- 




" Therefore with An- 




gels, Archangels," etc. 




gels, Archangels," etc. 


32. 


" We do not presume," 


32. 


" We do not presume," 




etc. 




etc. 


33. 


Prayer of Consecration. 


33. 


Prayer of Consecration. 


34. 




34. 


The oblation. 


35. 




35. 


The Li vocation; and the 



prayer "We earnestly 
desire thy fatherly good- 
ness, etc." 

36. 36. 



42 



Sarum Missal. Prayer-book of Edward YI. 

37. 37. 

38. 38. The comfortable words of 

our Saviour, of St. Paul 
and of St. John. 

39. 39. "We do not presume to 

come," etc. 

40. 40. Sentences from Holy- 

Scripture . 

41. Receipt of the Sacrament 41. Receipt of the Sacrament 

by the Priest. by all. 

42. The Lord's Prayer. 42. The Lord's Prayer. 

43. 43. Prayer, "Almighty and 

Everliving God, we 
most heartily thank 
thee," etc. 



44. 44. 

45. Blessing and dismissal. 45. Blessing and dismissal. 

46. 46. Collects which maybe said 

after the offertory. 



43 



English Prayer-book. 

37. 
38. 

39. 
40. 

41. Receipt of the Sacrament 

by all. 

42. The Lord's Prayer. 

43. Closhig prayer. There are 

two alternate prayers. 
The second is the one 
in King Edward's 
prayer-book and in the 
American prayer-book. 

44. Gloria in Excelsis. 

45. Blessing and dismissal. 

46. Collects which may be said 

after the offertory. 



American Prayer-book. 

37. Hymn. 
38. 



39. 
40. 

41. Receipt of the Sacrament 

by all. 

42. The Lord's Prayer. 

43. Almighty and Everliv- 
ing God, we most heart- 
ily thank thee," etc. 
[from Edward's prayer- 
book] . 

44. Gloria in Excelsis. 

45. Blessing and dismissal. 

46. Collects which may be 

said after the offertory. 



ORIGIN 



BOOK OF COMMON PRAYER 



UNITED STATES OF AMERICA 



PRIVATELY PRINTED 
FOR THE USE OF THE CHURCHMAN'S LEAGUE 
OF THE DIOCESE OF WASHINGTON 

1897 



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